Commentary on Titus, Part 2 · Chapter 3 (1 of 7)

Commentary on Titus · Part 2 · Chapter 3 (1 of 7)

p. 539CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers, and that they be obedient, and readie to euerie good worke.

IN the former Chapters the Apostle hath beene carefull, that Titus should in his ministerie propound the seuerall offices, and duties of Christianitie vntounto seuerall estates and conditions of men. Now in this Chapter, he will hauehave him teach more generall, and more publike duties, which concerne no estate more then other, but all Christians of what estate and condition soeuer they be: wherein he taketh vp the greatest part of the Chapter, vntounto the 9. verse. II. The second part of the Chapter warneth Titus, how to carrie himselfe more respectiuely, 1. in contentious questions. 2. in dealing with heretikes: both which abounded in those dayes, in the 9, 10. and 11. verses. The third part containing the third part, namely, the conclusion of the whole Epistle, remembreth some priuate and personall matters; which is ended with the accustomed apostolicall salutation.

Concerning the first of them: These generall duties are, 1. propounded in 1. and 2. verses: and 2. confirmed and vrged in the sixe following. They are propounded in this method and order. First, Titus must instruct all Christians in their duties towards Magistrates. Secondly, in the mutuall duties one towards an other. The former taketh vp the first verse, wherein two things are to be considered. 1. the manner of propounding the precept. 2. the substance of the doctrine it selfe: wherein wee must speake, 1. of the duties required, which are two, 1. subiection, 2. obedience. Secondly, of the persons, 1. to whome. 2. from whome they are due. But first we must returne to the manner of propounding this lesson; in these words, Put them in remembrance.foreign.

The Apostle saith not, teach them, or exhort them as before, but put them in remembrance: wherein Titus is inioyned two things. 1. To call backe into their mindes this lesson, euen the old doctrine concerning authoritie, and subiection vntounto magistracie,The doctrin… of subiection must be often inforced, and why. which is not abolished vntounto beleeuers; implying that it is no newe doctrine, but renewed. 2. Often to inculcate and beate vponupon this point, for great and waightie reasons. For 1. by nature all men desire libertie, and to cast off the yoke of God▪ corrupt 1reason wil be readie to conceiue all men one mans children, and why should not one be as good as an other? we came all out of one Arke: and p. 540perhaps among Christians some Chore or other will be readie to say: what,Numb 16.3.Num 16:3 is not all the congregation of the Lord holy? 2. The Iewes in these 2times wherein the Apostle writ, stood much vponupon many temporall priuiledges; as vponupon Abraham, the Temple, the lawe, &c. and were stiffe and 3loath to stoope to the authoritie of the Gentiles. 3. The Christians of Iewes and Gentiles stood as much vponupon spirituall priuiledges; not thinking it inough to be set free from the thraldome of Sathan, and bands of sinne, and so be made spirituall kings vntounto God and the lambe; vnles also by a boundles Christian libertie they might be at their owne hands, to do 4as they listed, without the knowing of any subiection. 4. This also confirmed their error, that they more respected mens persons then Gods ordinance: for because in these dayes they sawe the most of the Magistrates heathen men, and enemies to Christ and his gospel; they thought it a most vnworthie thing, that they beeing beleeuers should still be commanded, and remaine subiect vntounto them: the weakenesse of which ground we hauehave discouered in cap. 2.9. for on the same commandement, seruants presumed on more libertie then was mee…, euen to the casting off of their subiection, at least to vnbeleeuing masters. The instructions which I will note out of this manner of deliuering the precept, are two.

Doctr. 1. The scope of the ministerie is to put men in minde, and keepe in them the remembrance of euerie Christian dutie. Thus Ministers may be called the Lords remembrancers, …sa 62.6.not onelyonly for putting the Lord in minde of his couenant towards his people, and of the peoples wants:The scope of the ministerie is to keep men in remembrāce of Christian duties. but also in that they must not be silent, but restles in whetting the doctrine of God, legall and euangelicall vponupon the people; and so be euer putting them in minde of their couenant and dutie vntounto God. Paul acknowledged himselfe such a remembrancer, Rom. 15.15. as one that putteth you in remembrance through the grace giuen me. In the 2. Tim. 2.14. be giueth Timothie a generall iniunction, to put all his hearers euerie where in remembrance of such precepts as he deliuered to him:2. Cor. 4.17.2 Cor 4:17 and sending him to Corinth, he giueth him the same commandement, and maketh him such a remembrancer as here he doth Titus. The Apostle Peter also knewe verie well that this dutie lay vponupon him, 2. Pet. 1.12.15. I wil not be negligent to put you in remembrance of these things: and three seuerall times in fowre verses repeateth the same thing in that place; to shew how instantly that dutie lay vponupon him. Obiect. But the spirit bringeth all things into the minds of the faithfull, therefore the ministerie is needlesse to this purpose. Ans. Things subordinate fight not among themselues. The spirit indeed doth it principally, but by the word in the ministerie instrumentally.Reasons.

1The reasons of the doctrine are these. 1. None is so farre instructed p. 541but is wanting much in knowledge, and much more in the cheerefull practise of that which he knoweth, and therefore euerie one hath neede of quickning and stirring vp; and who is he that carrieth flesh about with him, that findeth not the heauinesse and vnweldinesse of it vntounto any thing that is good? therefore the Apostle Paul telleth the Romanes, that although they were filled with goodnesse, and knowledge, and were able to admonish one another, yet he thought it needefull to put them in remembrance of their dutie: and Peter writing to those that had knowledge, and were established in the present truth, thought it meete so long as he was in this tabernacle, to stirre them vp, by putting them in remembrance: so as we neede not feare in this case the spurring of free horses, seeing no man is so free, but he needeth spurres. Secondly, none are so strong but they 2stand in neede of this confirmation, as well as the former quickning, neither can any caution, or any admonition be too much in things of such moment. Thirdly, no mans memorie is so found, but as out of a leaking 3vessell good things are euer running out:Heb. 2.1.Heb 2:1 and when such things are slipt away, they had need be renewed and recalled againe.

Vse. 1. Ministers must not desist from teaching and exhorting, as many that thinke a little inough; nor discouraged when people forget their wholesome doctrine; but incourage themselues in their dutie, which is to keepe in mens memories the mindfulnesse of their duties. 2. When they come to teach, they may not seeke out vaine and strange speculations, which were neuer heard of before; but teach plaine things, yea and deepe mysteries in plaine manner; as such who respect the weaknes both of the apprehension and memorie of their hearers. 3. An wholesome thing it is to teach the same things often, whereby things deliuered are recalled into the memorie: curious men cannot abide repetitions, nor heare common things, notwithstanding these be excellent helps of memorie; which is the cause of such grosse and eueryevery-where palpable ignorance in the most familiar principalls of religion. But the wisedome of godly teachers will be not too much to yeeld vntounto the nicenes of their hearers; nor to feare to do that which is the safest for them, as Paul speaketh: which if it be, let it be to vsus what it will or can, it will be our part that by our practise they may finde the profit.

Doctr. 2. We learne hence also,The memorie of Christians should be taken vp with godly instructions learned in the ministerie. Deut. 6.Deut 6 what it is that should possesse and take vp the memories of Christians, namely, those lessons of Christianitie which they heare in the ministrie. For, 1. The commandement must be bound vp vponupon our hearts, and we ought to make our memories the statute booke of our soules, and by diligent meditation, chaine this booke vntounto our selues. The precept is in Prov. 4.21. Keepe these words 1in the midst of thy heart, for they are life and health of the bones. Secondly, p. 5422herein standeth the sanctitie of the memorie, partly in retayning the rules of life, and partly in presenting, and offring them vntounto the mind vponupon occasion of practise, both to direct and vrge the conscience to obedience. Thus Dauid hid the word in his heart, the blessed fruit of which was, that hee did not sinne against God; and indeed holy memorie preserueth 3the holinesse of the whole man.Psal. 119.11.Ps 119:11 Thirdly, forgetfulnesse of the word, is eueryevery where in the Scriptures taxed as a greeuous and hatefull sinne: Be not forgetfull hearers, deceiuing your owne selues, saith Iames: hauehave you forgotten how I fedde so many thousand, &c. saith Christ to the Disciples: and the author to the Hebrewes, hauehave yee forgotten the consolation? which interrogations are seuere reprehensions, and indeed it is the mother and nurse of most sinnes, as we see in Peter, who forgat the words of Christ till he had thrise denied him; whereas if he had remembred them, it is likely he had beene preserued from the sinne; for when the cock crew he remembred the words, and when he remembred them, he went out and wept bitterly; euen so the forgetfulnes of the words of Christ, maketh men so often to denie Christ in his word, and in his profession, as in many vnchristian practises it doth appeare: and although we account but a small matter to forget them, yet if euer Christ looke backe vponupon vsus, we shall as bitterly as Peter bewaile it in the end.

Vse. This serueth to mooue the best of vsus to repent, and reforme also this fearefull sinne.Why men can not remember the good things they heare often. Obiect. Some will say, I would remember the word, but I cannot, my memorie is so bad. &c. Ans. It is a great complaint and verie generall: but what merueile? For 1. the most 1that can acknowledge that they hauehave learned and laid vp nothing almost from all the sermons they hauehave heard; care not for the word, esteeme not of it with any reuerend regard: the things they care for, they can remember well inough: and so would they the word, if they did respect it. Dauid accounted the testimonies wonderfull, and therefore his soule kept them. Psal. 119.129.Ps 119:1292. They come to the Church, and for fashion sit out an 2houre, and giuegive some attention, as though they cared for it; but yet they hauehave no delight in it, and therefore force not much either of the hauing or holding of it: they can in the meane time remember old sinnes of their youth, and the madde prankes of many yeares olde: but not a lesson of yesterdayes deliuerie: the reason is, because they delight in the one, and not in the other; whereas if with Dauid, they could delight in Gods statutes, they would not forget them. 33. They neuer vse the right meanes of remembring the word, and yet they complaine of forgetting it: for before they heare, they prepare not themselues by repentance, nor by prayer for the spirit to teach them; nor p. 543after they take no paines by meditation, repetition, or conference, to make the word their owne, it is not worth any such labour: and therefore complaine no longer of thy memorie, but of thy sinnefull securitie, negligence and profanenesse, accuse thy selfe, and bewayle thy sinne, who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights, with reckonings of summes of money, with earthly profits and commodities; and thus hast spent thy dayes in the forgetfulnesse of God. And for time to come, performe the forenamed duties carefully, and although thou canst not remember euerie particular thou hearest; yet God by his spirit will fasten so much in thy memorie, as shall be meet for thee to practise, and sufficient for thy comfort, especially when thou shalt stand in greatest need of it, as in temptation, danger, distresse, in the day of thy death, and iudgement. But suffer now in thy prosperitie the things belowe to take vp thy senses, it shall be iust with God in the day of thy darkenesse and miserie, to leaue thee without the comfort of any one place of Scripture; that what thou wouldst not take vp into thy mind when thou mightest; thou shalt not be able, then when it is offered, and thou gladly wouldst. So much of the manner of deliuering this doctrine, now▪ we come to the matter of it.

In the matter, consider 1. the duties required: which are two, 1. subiection, 2. obedience. The difference I take to be this: The former is an acknowledgement of subiection, vnderunder which Gods ordinance hath necessarily put a man, which therefore he cannot resist:foreign signifieth necessarie subiection. for it is vsed in Scripture commonly, not only to note that inferioritie which the Lord hath laid on wiues, seruants, children, inferiours, and subiects, which in verie naturall light cannot but be acknowledged Gods ordinance; but also that powerfull subduing euen of such as are vnwilling, and resisting: for the same word is vsed there where it is said, that Christ subiected, and subdued all things vnderunder his feete: and the Apostle,foreign signifie…h more free, and voluntarie obedience. Rom. 13.5. fastneth this necessitie vponupon it, it is necessarie to be subiect. The latter rather intendeth a free and voluntarie obedience vntounto the lawful commandements, then such necessarie subiection vntounto the persons: which may be considered as an effect of the former, and a branch of the same roote; for where there is a conscience of subiection, there will be cheerefulnes in obedience.

The second point in the matter and substance of the precept, is the persons, first to whom the duties belong: namely, all Magistrates, who are here distributed into, 1. principalities, 2. powers. The former of which two meaneth those who hauehave primarie and plenarie power vnderunder God,foreign me…o imperio ve… tur. and by their proper power and command administer within their seuerall dominions: such are Kings, Cesars, and cheefe gouernours in p. 544free states. The latter signifieth such as exercise delegated authoritie, and hold from those higher powers:foreign qui alieno & subordinato. such are vicegerents or viceroyes vnderunder the King, presidents of prouinces, Le…f…enants ouer countries, Mayors of citties or townes, &c. Thus are Magistrates ranked into Kings, and those that are in authoritie; 1. Tim. 2.2. and into Kings, and those that are sent of them, 1. Pet. 2.12. Thus subiection and obedience is due to them both, euen to the latter aswell as to the former; and because these are sometimes meane men, as the other are often bad men, the text calleth vsus to turne our eyes from the persons, and fixe them especially vponupon the ordinance of God, which maketh these duties their right: for here is a metonymie of the adiunct; it is not said, let them be subiect to Princes, as those that hauehave power from them; but to principalities, foreign pro foreign.and powers: as though he had said, let them not looke so much to the men exercising rule and power, as vntounto the power and ordinance it selfe; and seeing there is no power but of God, let them submit themselues vntounto eueryevery ordinance of man for the Lords sake. 1. Pet. 2.13.1 Pet 2:13Secondly, the persons from whom these dues must be paid, are all Christians in generall without exception: for the Apostle includeth them all in the word,Rom. 13.1. Quis vos excepit ab vniversitate… Bernard. epist. 42.Rom 13:1 them: and therefore clergie as well as laytie; yea eueryevery soule must be subiect to the higher powers: if eueryevery soule, then the clergies as well as others.

Doctr. 1. Christianitie eateth not vp Magistracie, nor destroyeth gouernment and ciuill authoritie,Christianitie consumeth not Magistracie, but confirmeth it. Reas. but ratifyeth & confirmeth it; for Christians are here called to subiection and obedience to ciuill authoritie. The reason is, 1. the kingdome of Christ is not of this world, his authoritie deuideth not ciuill inheritances, his crowne and scepter detract not from 1earthly crownes and scepters, his weapons are not carnall, the keyes of his kingdome are no temporall iurisdiction, he could both be the true & lawfull King of the Iewes, and yet conuey himselfe away when they would hauehave giuen him his right. 2. For one ordinance of God to destroie 2another, would argue want of wisedome in God the ordainer, the very thought whereof were blasphemous. The orders of Christ in his Church then cannot bring confusion in the commonwealth: for then the Lord should not be a God of order, but of confusion: nay on the contrarie, for the Churches sake which he loueth, he keepeth order, and maintaineth gouernment in common wealths, that his Church while it is a gathering in the world, might find safe harbour therein, and this doue of Christ hauehave place, where to set without danger the soale of her foote. 33. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances, as that the one was so farre from violencing the other, as one of them could not stand without the other: and was Christ the p. 545Sonne any lesse wise a law-giuer in his Church then was Moses a seruant?

Vse. 1. This doctrine meeteth with that wicked opinion of Anabaptists, and Libertines, who hold that Christians need no Magistrates,Against Anabaptists. nor ought to be subiect vntounto any; and why so? 1. Because they are the Lords freemen. 2. They are the iust who need no laws, but are a law to thēselues. 3. They need no protection but the Lords. 4. Their badge is louelove, which suffreth, and couereth all things, and therefore they may not reuenge, nor resist euill by carrying before the Magistrate. But for the first, the libertie of the Lords free men in this life, is spirituall and inward: and no… …utward and bodily, till the life to come. For the second, if the law be not made against them, yet it is for them, and their good; for suppose they do no euill, yet may they suffer much wrong and euill without defence of law; so as the old saying will here be true, Kings were ordained for men, and not men for Kings; and especially for good men, as the shepheard for the sheep, and not principally for the wolues. Besides the supposition is nought, for though they be iust, yet they are so but in part, and therefore sometimes they follow their priuate affections and do wrong, and need the law to vrge them to do right. For the third, although beleeuers be vnderunder the protection of God, who suffreth not an hayre to fall from their heads without his prouidence; yet may we not strip his prouidence from the meanes which serue it, of which this is a speciall one. And for the fourth, true it is that louelove couereth all things: but by couering, must be meant, 1. A fauourable construction of all things, which in right reason may be well con…ered: for a man may not put out his eyes, and affection may not so ouermaster sence, as to call manifest darknes by the name of light. 2. A passing by smaller infirmities, and priuate offences, as one that would not take knowledge of them. 3. Such a couering as may cure also, for louelove is wise, and herein most louing when in taking notice of an iniurie, it turneth it selfe to the discipline of the partie; sometimes by louing admonition in all lenitie, and sometimes by mercifull seueritie in sharper reprehension: yea, and if that take no place, in proceeding further to discouer the sores to skilfull surgions, according to the quality of the offence, to the bench either of the church, or commonwealth; and this is no impreachment vntounto louelove, as we see in God himselfe, who chasteneth vntounto amendment whom he loueth. Againe, Christians may not returne euill for euill, but rather beare two blowes then giuegive one, and suffer a double iniurie then offer one: but yet this hindreth not, but that a Christ…an may lawfully defend himselfe,The Gospel forbiddeth not law▪ but teacheth how to vse it. although he may not offend and hurt another; for we may not thinke our selues so straitly bound to the letter, as the right sence of such precepts: p. 546for euen Christ himselfe hauing a blow on one cheeke turned not the other: but was readier and would hauehave done it before he would hauehave returned the wrong as he might. Lastly, Christians may not reuenge. But reuenge is twofold; either lawfull, or vnlawfull. This latter is priuate reuenge done by a mans selfe, or by the help of the Magistrate; when a man seeketh to right his wrong with the hatred, and wreckling himselfe vponupon the person, or any other sinister end; and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate,Rom. 13 4. 1. Pet. 2 14. foreign. The malice may be forgiuen where the damage is required and recouered.Rom 13:41 Pet 2:14 who is the Minister of God to take vengeance on the euill doers; and this may be prosecuted in a good manner, and for a good end, without hatred of the partie offending; yea and executed according to the constant orders & laws of the countrie agreeable to Gods word: and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence.

Vse. 2. This doctrine further meeteth with all those common slanders raised by Satan, and his instruments▪ against Christ, and his kingdom, and ordinances, by which the deuill hath most powerfully preuailed against the Church in all ages: namely, by perswading ciuill gouernours, that Christs kingdome is the greatest enemie to their states and kingdomes; and such an enchocher as will at length, vnlesse it be warily preuented, pull downe their greatnesse. This imputation hath the father of lyes euer laid before the eyes of great ones, to alienate the minds of Princes and people from the same: for the euidence of which, how hath hee made it goe for currant, that whereas all errors are easily tolerated and countenanced, onelyonly true religion, and the professors of it, hauehave been the causes of all stirres and tumults? as though the doctrine and teachers of the Gospel of peace, carried nothing else but fire and swords where they goe. By what other meanes did Haman incense king Ahashuerosh against the Iewes,Hest. 3.8. but by telling him of a dispersed people, dwelling apart from others, hauing lawes (which yet were Gods owne) different from all other people: and they would not obey the kings laws, and therefore it was not for the kings profit to let them liue? By what other meanes did the Chaldean courtyers, incense Nebuchadnezzar against the three companions of Daniel,Dan. 3.12.Dan 3:12 but by imitating their contempt of him and his edict? These men hauehave not regarded thy commandement, nor will serue thy gods, nor worship thy image which thou hast set vp. By what other means did Rehum and Shimshai, and their companions, hinder the building of the temple, then by writing vntounto Artashast, that if the Iewes had once fortified themselues within walls, they would be rebellious as of old, and would pay neither toll,Ezr. 4.13.Ezra 4:13 tribute, nor custome; and that they wrote thus much, because they would not see the kings dishonour? In the new Testament, p. 547how hauehave Christians standing out for the lawes of Christ against Antichrist, beene alwaies charged, that they were the onelyonly subuerters of the place where they liued, and the direct contradictors of the decrees of the Caesars vnderunder whom they liued? How often was Paul accused, by the Stoicks in Athens, by Demetrius, by Tertullus,Act. 17.18. and 19.26. and 24 5.Acts 17:18Acts 19:26Acts 24:5 that he was a pestilent fellowe, a moouer of sedition among all the Iewes thorough the world, and a sect-master. And it is no meruell if the members and ministers of Christ be thus dealt with in the world, seeing the head himselfe,Satan hath euer laboured to bring Christian religion into the hatred of Princes, as the greatest enemy to their estate. was not onelyonly accused and condemned, but executed, for that he was an enemie to Caesar, and a moouer of sedition. Our eyes hauehave seene and read, and our eares hauehave heard, how Popish spirits hauehave euer beene readie to charge the Protestants in seuerall countryes, to hauehave attempted to wrest the sword out of the Princes hand: Harding chargeth Luther, to hauehave animated Thomas Munzer, the rebels preacher in Thuringia; wheras Luther plainly calleth him, the preacher of Sathan: so the Rhemists call M. Calvin, one of the principall rebels of his time, and affirme the Protestants consistories the shoppes of rebellion. This hath euer beene the cunning of Sathan, to preuent the accusation of others in the things wherein himselfe is most guiltie; for those that knowe Popish doctrine, can easily discouer it to be none of Christs nor his Apostles, because it wresteth all Princes authoritie out of their hands, and mooueth their subiects to rebellion: and such as knowe the state of Rome and Rhemes, knowe where the shoppes stand in which all conspiracies and rebellions hauehave beene, and are daily forged: and then where would they lay them but vponupon Protestants? who hence shewe themselues taught by Christ, because if Satan himselfe should come to accuse, yet could he not say truely, that euer any such thing was found in their hands. Did not Charles the ninth of Fraunce giuegive out, that the most bloodie massacre that euer the sunne sawe, was done for the conspiracie of the Protestants against him, and the kingdome? whereas it was onelyonly a Popish and perfidious plot, long before laid against the liues of those deare children of God. And where should the gunpowder treason hauehave beene laid, if the blowe had beene giuen? had not Satan deuised shoulders, which had borne a many such malitious imputations before? But notwithstanding such bugbeares, whereby Satan would scare men from the sincere imbracing of the truth, and entertaining of the ordināces of Christ, as the greatest enemies of states and kingdoms; let vsus be wise hearted, and bold to giuegive Satan the lie: seeing the sincerest preachers and professors of the Gospel, are so far from denial of the right of Princes, as that the doctrine which they bring establisheth their power in their hands rather: like the workemen of Salomon, who built the Temple, and built his throne too. And let Protestant p. 548preachers, and professors carrie this garland and tryumph against all Popish spirits; that although the enemies of the truth hauehave narrowly in all ages sifted them, to finde iniquitie in them, that thereby they might iustly get the ciuill sword drawne against them; yet hauehave they found no such thing in them.

Vse. 3. If Christian religion confirme ciuill authoritie, then the way to bring men to become subiect to superiours,The way to bring people vnderunder subiection to gouerners, is to plant the Gospel, and so make them subiect to Christ. is to plant the Gospel, and take order that it may preuaile amongst them. The teaching and practise of true religion, is the conseruant cause of commonwealths, because it is a principall meanes to bind vntounto obedience, without which all politike courses fayle, and are found by experience too weake. It is not power, it is not policie, that will still subdue and keepe vnderunder a rebellious people, without the power of the word in their consciences: for till obedience be willingly yeelded vntounto God, it can neuer be conscionably, and then not constantly, yeelded vntounto his Leiftenant. This may be a ground of our prayer, that the Lord would be pleased to put into the hearts of our gouernours, that the Gospel may be throughly planted in Ireland; for this is the most direct way to subdue the rebels, and bring the whole countrie vnderunder willing and free subiection.

Doctr. 2. Euerie Christian must yeeld obedience and subiection vntounto Magistrates and higher powers. To the explaning of which point, three things must be opened. 1. who must must be subiect. 2. wherein. 3. wherefore. The first of these was touched before, where we affirmed that all sorts of men, cleargie as well as laietie, must be subiect. Romish policie, that they might become the absolute libertines of the world, and carrie their bad matters vnderunder a cloud, that secular eyes should not prie into them, hath withdrawne the neckes of the cleargie from vnderunder ciuil power,EueryEvery soule must be subiect to the higher powers. and will be iudged by none but their compeares; which is as if a theife should be tried by a quest of cutpurses: and therefore when they meete with that generall conclusion, Let eueryevery soule be subiect, they beate their wittes as beeing at a stand; but seeing something must be bolted out for a shewe,Innocentius. one Pope saith, that the person of the speaker is excepted in giuing such preceps, whereupon it commeth to passe, that Paul and Peter, and consequently their successors, while they call for subiection of others, are themselues exempted from it: a silly and weake shift; as though Christ did not pay tribute for Peter as for himselfe; and as though Paul pleaded not before, and appealed to a ciuill iudge, Act. 25.11. Another procter of theirs; by euerie soule will hauehave meant onelyonly animall men,Origen. omnis anima, id est, animalis homo. that is, secular and worldly; but spirituall men and the cleargie, are still exempted; as though the Popish cleargie were become and all vanished into spirits: or as if where Luke saith, that there were p. 549in the shippe 376. soules, it must needes be concluded, they were all secular and animall men, among whom Paul and Luke were: or as if they were all naturall and animall men in the Arke, because it is said, there were in all eight soules, of which Noah was one, who was a preacher of righteousnesse: much like the poore proofe of that Iesuite, who because Paul would not hauehave the Corinths goe to lawe vnderunder the vniust, but vnderunder the Saints, surely concludeth, that this must be vnderunder the Bishops:1. Cor. 6.1.1 Cor 6:1 for is it not likely that that Epistle was written onelyonly to Bishops, because it was sent to the Saints: yet vponupon such grounds as these, hath their cleargie cast off the yoake of obedience these many 100. yeares, cleane against the expresse word of Scripture, and the vniuersall practise of holy men, yea the Sonne of God in the Scriptures. Aaron the high Priest must obey Moses: Ahimelech when wicked Saul sent for him to slay him, obeyed him, beeing summoned he came, and appealed not from the vniust sentence of death: so did Christ, so did his Apostles, and so must and ought their successors vntounto the ende: yet sometimes (as it is seene in all tenures which are not from God, men knowe not what to hold to) after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word; beeing pressed, they forget themselues, and claime it iur… humano, that is, from the priuiledges, don…tions, and exemptions of Princes, and Emperors: wherein besides that they should not hauehave suffered the Princes by departing from their right, to breake Gods commandement, for Princes hauehave not power to loose him from obedience whom God hath bound; as also by flying to a priuiledge as their best and last refuge, is plainly implyed, what of due by the lawe of God and nature belongeth vntounto Princes from them.

The second point is, wherein and how farre we ought to obey Magistrates.Eccles. 8.2.Eccl 8:2 Answ. EueryEvery Christian is bound to take heede to the mouth of the king in all things, and so farre as he hath power to command. Now because the ciuill Magistrate is alwaies bound to command in the Lord: and 2. is the father of our bodies after a sort, and of all our outward man: hence two grounds of great moment are concluded. The former is, that euerie man must obey all possible commandements,Vsque ad aras. which are not against the lawe of nature, and the lawe of God: for the Magistrate in all his commandements, as well as executions must be the Minister of God, onelyonly vrging that vponupon his subiects, which God himselfe, whose place he sustaineth, would vrge. It is said of Cyrus,Isa. 44 28. 2. Chr. 19.6. Zach. 4.14. Salomons throne is called Gods throne, 2. Chr. 9.8.Isa 44:282 Chr 19:6Zech 4:142 Chr 9:8 that he must be Gods sheepeheard, and he shall performe not his owne, but all my desire. The iudgement is not mans, but Gods: and it is the honourable style of Princes to be assistants to the ruler of the whole earth: neither is this to denie any supremacie to Princes, to tie them to the tables of which God hath made p. 550them the keepers; but it is to ascribe vntounto them such soueraigntie vnderunder God ouer all causes and persons Ecclesiasticall and Ciuill, as that they may not depose the care of Church or Common-wealth, as a thing wherein they will not be wearied; but must prouide that sincere and vncorrupt doctrine be published in all their Churches; that the Sacraments be duely and seasonably administred according to Christs institution; that the whole worship of God be purged from humane traditions, and superstitions; that the Church discipline be executed according to the word of God; that not onelyonly thefts, murthers, adulteries, forceries, (which euen heathen kings hauehave rooted out of their countries) be punished; but also blasphemies, cursings, atheisme, heresie, drunkennes, Sabbath-breaking, &c. In a word, we yeelde vntounto the soueraigne power, soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill, to all those duties religious or secular, which God hath laid vponupon them, and according to their care herein hauehave they beene commended or disallowed in the Scriptures.

Now that Princes should not command, but according vntounto God, the Lord hath appointed them meanes:Deut. 17.18.Deut 17:18 as, 1. The booke of the lawe to be by them continually, to iudge of all matters according to the mouth of the Lord, and to frame and execute their lawes according to the same. 2. The ministerie to explane and lay open,Magistracie and ministerie serue one another as the left hand doth the right. and put them in mind of their dutie out of that booke. For these two, Magistracie and Ministerie, serve one an other, as the left hand the right. But here Ministers must take heede, that they take no more vponupon them, then to aduise and aduertise from the Lord; seeing this is one maine difference betweene Magistracy and Ministerie, that although one hauehave an eye to the other, in that Magistracie must stablish the Ministerie;Harmon of Confess. sect 19. cap. 23. and the Ministerie direct Magistracie; yet neither of them may execute the other. Moses and Aaron must communicate their counsels and labours, but both must knowe their owne standing. After them Iosuah must ioyne with Eleazer: Dauid the king must take advise of Nathan, and Gad the Prophets: Iosiah with Huldas: so long as Iehoidah the Priest liueth to direct Ioas, he prooueth well,2. Chr. 24.2.17. 2. Chr. 26.5.16.2 Chr 24:22 Chr 24:172 Chr 26:52 Chr 26:16 but after his death he waxeth worse. And Vzziah will seeke the Lord in the dayes of Zachariah the Priest, but afterward degenerateth, and groweth verie naught, and vnlike vntounto himselfe. Thus as formerly we hauehave stablished the regall power ouer all persons Ecclesiasticall as wel as others; so now hauehave we also ouer all causes Ecclesiasticall as well as Ciuill, with this onelyonly exception, vnderunder Christ; who must still be acknowledged the soueraigne Lord and King of his Church, to rule it by his own word and lawes: according to which direction, while they square their gouernement (as Moses did all in the temple by the patterne shewed in p. 551the mount) happy are the people, happie is their gouernement, happie are themselues in their administration, but thrice happie shall they be in their account.

Quest. But all this while you onelyonly bind the Prince to the lawes of Christ in gouerning the Church; doe you giuegive him no power to make Ecclesiasticall lawes and constitutions of his owne? Answ. Yes, but concerning this point I thus conceiue, that Ecclesiasticall lawes are of two sorts. 1. Such as prescribe both the matter and manner of the worship of God, and the whole substance of Church gouernement, which are all the lawes of Christ himselfe made to his hand. 2. Other Ecclesiasticall lawes which remaine for the supreame power to make, are of two sorts. 1. Either edicts for the authorizing and commanding the excution of the former lawes, for the building and repairing of the Church, that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall, and in things meerely indifferent; which may varie according to the variablenes of times, places, and dispositions of Churches: and here he hath power to make Church-lawes of his owne, so as the rules of the word be not transgressed concerning things indifferent. And I thinke this a truth not denied by any. In performing both these latter, Kings and Queenes are called nursing Fathers, and nursing Mothers to the Church.

Now follows the second ground to be laid for the resoluing of the former point, namely, that seeing Kings are of power to doe what they list, although not euer lawfully in regard of the lawes of God or nature, yet safely in respect of his subiects, who may not violently resist their persons or proceedings: for who shall say vntounto him, what doest thou? Eccles. 8.4.Eccl 8:4in this regard they may, and sometimes doe command vnlawfull and vniust things; and inflict grieuous and heauie burdens vniustly: whether must obedience and subiection be yeelded them or no? Ans. The conclusion is, It is neuer lawfull to resist or rebell, or vse any violence against a lawfull Magistrate; for this were to rise vp in armes against the ordinance of God, and consequently against God himselfe.Ordinatio divina secundum substantiam: humana secundum modum, & finem. The Apostle Peter indeede calleth it an humane ordinance, or creature; but not in regard of the author, as if it were deuised by man; but of the ende, because it is ordained of God for man as the proper subiect, and for his profit as the proper ende of it. And therefore though Popish Friers and factors stand within Corahs tents, with poisoned daggers digging out the life-blood of Christian Princes, and especially the Iesuites those cursed Shebaes, which make no bones by themselues and others, most treacherously to slay their kings and masters; yet Dauids heart smote him when he made but a slight assault vponupon the skirt of Sauls garment, because he was the p. 552Lords anoynted: teaching vsus by his example another lesson, then by violence to helpe our selues (if we could doe it) out of the vniust commandements, and executions of those whom God hath set in eminence and authoritie aboue vsus.

But here we must take direction how to carie our selues towards lawfull Magistrates, commanding or imposing vnlawfull things. For consideration must be had, whether the command bind vsus to doe, or to suffer and beare any vniust thing. If the former, enioyning vsus to doe that wherof we hauehave not good ground to do it of faith, here the supreame power of all must be obeyed; and the prince only in and for the Lord: for so Cesar must hauehave Cesars, as God may hauehave Gods. Daniel and his fellowes deliberated not to answer the King, but boldly and readily professed, that they would neuer worship his Image, they would submit themselues to his furie, but durst not to his commandement. The Martyrs in Queene Maries time, whose mention and memorie is honourable, resisted not, nor rebelled, they willingly and ioyfully gaue their bodies to the flames; but still professed against the idolatrous worship and doctrine established by law. In Ieroboams time, those which could conforme themselues to the edict of the calues, were doubtles counted obedient, and had the grace of the times: and it went hard with others that durst not saue their labour, but repayred to the Temple still: but the Lord condemneth and accursed such wicked obedience, and bringeth euill vponupon all Israel for it. No power on earth can make the conscience safe in the doing of a thing vnlawfull, although in a thing indifferent, conformed to the rules of the word, the Princes law is a binder. It is a weake speach therefore to say, I do this and that vnwillingly, or which I had rather not doe: and if it be a sinne which I do, it is the Princes sinne, and not mine: nay, whatsoeuer action of thine wanteth faith, is thy sinne: besides, although all thy externall condition is in the power of the Magistrate, yet internall things, as the keeping of faith, and obedience, and good conscience, are not in his power, but placed by God in the will and consent of the beleeuer, to keepe or to loose. Secondly, but if the Princes commandement call vsus to suffer any vniust thing, as if he should laie tyrannicall burdens vponupon bodie, goods, and outward estate; these we must acknowledge subiected vntounto him by God, and therefore the ordinarie defence is prayer and patience, by which the passion of vniust vexation will become iust and comfortable: vnlesse for the time of the brunt of persecution, we can conuey our selues from the furie: according to that of Christ, if they persecute you in one citie, flie to another: and Act. 8.1. the Saints were scattered by the persecution: for by this meanes of preseruing our selues, we preserue also the p. 553Church, which otherwise would be destroied in vsus: but els we must meekly beare all vniust vexations,Prov. 24.2….Prov 24:2 and in such times take heed of medling with the seditious.

These two former grounds will become clearer, by the explaning of some instances which we meet with in the Scripture, and therefore it will be worth our labour breifly to inquire into some few of them. And first, whether Mordecay did with good conscience deny subiection, yea reuerence to Haman; seeing hereby he not only made light of a great man sent by the King, but also of the Kings commandement, who commanded Haman thus to be honoured, as the reprehension of the Kings seruants noted in the text prooueth,Ester 3.3. why transgressest thou the Kings commandement? Answ. Mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of God, as this required honour was: 1. Because it was more then ciuill: for such the Persian Kings required as was at least mixed with that which was due to God; else it is lawfull inough to fall downe on ones face before Princes. 2. If it had beene but ciuill honour, yet it had not beene due from Mordecay to Haman, because Haman was descended from a nation which God had cursed, and willed his people to hate and abhorre, and neuer to seeke their peace all their daies: but especially, they were charged neuer to forget the inhumanitie of the Amalekites, but vtterly to destroie them,Deut. 25.17.19.Deut 25:17Deut 25:19 because they were the first that came out to warre against them after their comming out of Egypt. If the honour had beene but ciuill; and Mordecay of any other people then the Iewes, to whom that commandement was directed, and Haman of any other offspring then an Agagite, that is, of the offspring of the Kings of the Amalekites, who were all of Agag, surnamed Agags, as it were the Pharaohs of Egypt, and Caesars of Rome; he would not hauehave denied this honour, or if he had, he had sinned.

The second instance is in Naboth, of whom it may be enquired, whether he could iustly denie Ahab his vinyard,1. king. 21.3. seeing the Kings hath power to take feilds and vinyards, and giuegive them to his seruants, 1. Sam. 8.14. and in outward things we must obey, although to our detriment and losse. Answ. Naboth iustly refused, because God had forbid him so to do. In Leuit. 25. the law is expresse, that no Israelite might sell his feild but vponupon condition of redeeming it, and returning vntounto it in the Iubely: but Ahab did not so require it, but either to purchase it out, because it lay so fit for him; or else to exchange it. Now that this was the iust ground of his deniall, appeareth in his answer: God forbid that I should giuegive the inheritance of my Fathers vntounto thee: he knew well, that if coppie-holders and tenants vntounto men, may not set, let, or alienate without their p. 554landlords consent: much lesse might he against the expresse will and couenant of his Lord. Againe, if it had bin only a losse and dammage vntounto himselfe alone, he would doubtles hauehave yeelded: but no euill of sin must be chosen at all.

The third instance, whether the people might warrantably resist Saul, when he would hauehave put Ionathan to death:1. Sam. 14 45.1 Sam 14:45 seeing Saul had sworne his death, and the Lord seemed by lot to designe him thereto. Answ. This was a meane wherby it pleased the Lord to deliuer Ionathan at that time. The deliuering of an innocent was good, the question is of the meanes. To which I adde, that if it were by meanes of intercession, and due respect and reuerence to the Kings person and place (as the text seemeth to implie by their pleading for Ionathan) the meanes also were good: but if it were by mutinie, or opposition, or sedition, yet this manner of the fact shall be condemned, but not the fact it selfe. As for the lot, the Lord indeed noted thereby Ionathans fact; but thereby conuicted him not of a fault, for Ionathan heard not when his father charged the people with the othe; the whole falt therefore rested in Sauls inconsiderate and rash othe.

2. Sam. 18.….2 Sam 18The fourth instance is in Ioab, both in not obeying one commandement of Dauid, and in obeying another. First, whether he did well in slaying Absolon, hauing such an expresse charge to spare him, yea to vse him kindly. Answ. Absolon iustly deserued death by the law, Deut. 21.18. and iustly fell in his sinne: but Ioab sinned in slaying him: for although he was the generall of the warre, and had power, yet he forgate that he was a subiect, and that in this one point his power was limited by him that gaue him his whole command. Meete it was that Absolon should be punished, but by Dauids consent: and though Ioab thought it in policie the safest way to put him out of the way, yet his father conceiued how fearefull his death would be, if he should be cut off in his sinne; and no doubt purposed otherwise by banishment, or imprisonment to hauehave repressed him, if he could no way hauehave reclaimed him. But Ioab had no power ouer his life wilfully to slaie him, when Dauid had excepted it; and put case it was a falt to spare him, it was Dauids, and not his.

2. Sam. 24.1.2 Sam 24:1Quest. But whether did he well to obey Dauid in numbring the people, beeing a thing which Moses, and Ioshuah did without sinne; and wherein the King was so peremptorie. Ans. He sinfully obeyed Dauid, euen as he did also in betraying Vri…h vponupon Dauids letter: he was a courtyer that conceiued himselfe to be at eueryevery command, although against his conscience, as this was: he knew that God had forbidden to number the poople, without a speciall commandement, or necessarie cause, p. 555or without paying the halfe shekel appointed for eueryevery ones redemption at eueryevery time of numbring: his speach in 1. Chro. 21.3. sheweth,Exod. 30.12.Exod 30:12 that it was not only against the law of God, but the light of his owne conscience: are not all the people my Lords seruants: wherefore doth my Lord require this thing? why should he be a cause of trespasse to Israel: as if he had said, there is no warre in had, no rebellion in the land, no commandement from God, and therefore this wil be turned into trespasse against Israel, yet he did it.

Thus by these instances we hauehave cleared the second point considered in this doctrine, and hauehave seene wherein and how farre we are bound to obey: now we come to the third.

The third point in this second doctrine is,Reasons why Christians must be subiect to Magistrates. wherefore we must be subiect? Answ. The reasons are sundrie, First that we may herein acknowledge the ordinance of God, which we must looke vntounto whatsoeuer the persons be; for to this the forme of speach in the text calleth vsus, as II hauehave alreadie noted. The which that we may take better notice of, 1. 1the Lord challengeth it to belong to himselfe to raise vp and giuegive Kings to rule ouer people, By mee Kings raigne: and Daniel 4.14. The most high hath power ouer the kingdome of men, and giueth it to whomsoeuer he will. Moses praying for a successor saith, Let the God of the spirits of all flesh appoint a man. Secondly,Numb. 27.16.Num 27:16 the Lord hath put his owne name vponupon such whom he thus raiseth: I said yee are Gods. Thirdly, he setteth a 2stampe of his owne maiestie, merciemercy, iustice, and wisedome vponupon these 3little gods; yea a great part of his image shineth vponupon eueryevery one of thē; both in that so many hundred thousands are subdued vnderunder the power of one, in that the whole administration of a people is in one hand, and that the good estate of all dependeth vponupon him vnderunder God alone. Fourthly, he putteth his own spirit vponupon them as he did vponupon the seauentie 4Elders to assist Moses, yea he giueth them extraordinarie spirits,Numb. 11.17.Num 11:17 and as we read of Saul, changeth them into other men; not alwaies the spirit of sanctification, but of regiment and authoritie. Fifthly, he maintaineth 5this their authoritie, and this sundrie waies. 1. by putting on them 1a maiestie and presence, euen a sparkle of his own to draw an awfull reuerence of themselues, and daunt offenders. 2. he permitteth them an answerable estate,The Lord maintaineth their authoritie 4. waies. whereby they may lawfully beare themselues with 2state, pompe, and magnificence aboue all other; and by their costly apparrell, stately pallaces, and sutable seruice and attendance, they may not be only distinguished from their subiects; but expresse also the maiestie and greatnes of there estate. 3. by diuerse laws and iniunctions he preuenteth 3such things as any way might bring the calling into contempt. As 1. concerning their persons, if any be to be chosen, they must be men p. 556of courage, fearing God, and hating couetousnesse: to this purpose he gaue a lawe to the Iewes,Deut. 23.2.Deut 23:2 that no bastard should be raised vntounto office among them to the tenth generation; and this was, least the place should bee embased by such persons. 2. Concerning their behauiour in the place, it must carrie with it a stately grauitie beseeming the place; and scorning to attempt any meane or base actions, such as Dauid intimated Saul did in persecuting and hunting him, Is the King of Israel come out to seeke a flea? To this serue such precepts as that,1. Sam. 26.20. Prou. 31.4.1 Sam 26:20Prov 31:4 It is not for Kings to drinke wine, nor for Princes strong drinke; this were an indigne thing, and a great blot in his high place. 3. Concerning our behauiour towards them, it must be eueryevery way humble and dutifull: hence are such precepts, thou shalt not raile, or reuile the Prince of thy people: Exod. 22.28. Eccles. 10 20.Exod 22:28Eccl 10:20no nor curse the King in thy heart, nor the rich in thy bed chamber. Thus is the Lord euerie way carefull by his lawe to preuent 4whatsoeuer might lighten this authoritie in the hearts of men. 4. The Lord maintaineth this authoritie by directing their counsells, God sitteth in the midst of the gods: by protecting their persons, for he giueth saluation vntounto Kings; and strangely to this purpose by reuealing the priuie thoughts onelyonly imagined against them. By all which, the Lord will hauehave vsus to honour them whom himselfe thus honoureth, and espie his own stampe and image vponupon them: so as in our subiection and obedience vntounto them, we may knowe that we hauehave to deale with God; and in our despising of them, make account to heare that in 1. Sam. 8.7. They hauehave not cast thee away, but me from ruling ouer them.

IIThe second reason is drawne from the profit we receiue by this ordinance, which is also the Apostles reason, he is the minister of God for thy wealth; namely, both to defend from a thousand euills, from the robber and spoyler, from him that would defile wife and daughter: as also settle euerie man vnderunder his vine and figtree, that with good hearts and cheerefulnesse they may serue God. A King neuer so bad is a great good, and better a tyrant then no king: when there was no king in Israel, euerie man did whatsoeuer seemed good in his owne eyes; anarchie openeth the windowe to all licentiousnesse; and farre better is it to beare one tyrant then many, & to suffer wrong of one, rather then of all, and to part with a tenth, then be stript of the whole; for where any gouernment is, although sometimes the good be punished, so are the bad too, that they cannot doe what villanie they gladly would. What a rich blessing then is a religious and vertuous Kings, from whom his people vnderunder God receiue the whole benefit of religion and iustice? here is the nurse of the Church, the father of the commonwealth,Iob 29 16. Dan. 4.8.Job 29:16Dan 4:8 an husband to the widow, a mouth for the dumb: here is Nebuchadnezzars tree flourishing againe, the height p. 557of which reacheth to heauen from whence it came; the sight of it to the ends of the world while, it selfe standeth in the midst of the earth, that there might be equall accesse of all vntounto it: in it is meate for all: it maketh a shadow vnderunder it for all the beasts of the feild, and all the birds make nests in the boughes of it. Let vsus here cast our eyes vponupon our own happines in our noble King Iames; whom we hauehave great cause to account (as the Israelites Dauid) the light of our Israel: yea and (as they of Iosiah) the breath of our nostrils: the serious acknowledgment whereof,2. Sam. 21.17. Lament. 4.20.2 Sam 21:17Lam 4:20 wil not suffer vsus to be wanting in the cheerefull performance of all submisse and loyall dutie vntounto him.

The third reason is drawne from the danger of resisting and rebelling IIIagainst this ordinance, which the Lord hath taken vponupon himselfe to maintaine; as he did Moses against Corah, Miriam, and the murmuring Iewes. Who hath euer taken the sword (God not putting it into his hand) but he perished by it? What Shebah or Adoniah euer blew a trumpet of sedition, but they did this thing against their owne liues? When Dauid would hauehave spared rebellious Absolon, did not the Lord hang him by the haire betweene heauen and earth vnderunder an oke? Had Zimri peace which slew his Master? wicked Iesabel could obserue the ruine of such treacherous conspirators. Our owne Chronicles are full of rare examples of Gods iudgements, our eyes hauehave seene not a few vponupon such. The strange discouerie of Percies conspiracie may not be forgotten; nor let that wickednes, and the iust vengeance of God vponupon the actors, neuer be put out from vnderunder heauen. Neither is this only an humane obseruation, but an infallible extract and conclusion out of the word: Prov. 24.21. My son, feare God, and the King, and meddle not with the seditious; for their destruction shall rise suddenly, and who knoweth the ruine of them? To these reasons might be added, that it is the brand of Libertines and carnall Gospellers, to despise gouernment, 2. Pet. 2.10. Iude 8.2 Pet 2:10Jude 1:8and speake euill of maiesties and dignities, &c.

Vse. 1. Popish religion is a flat enemie to the lawe of God, and nature, the professor of which must before he be the Popes darling,The Popes vassals must swear themselues enemies, yea rebels against lawfull authoritie. sweare flat contrarie to this subiection; eueryevery yeare and almost day giues experience of this truth. Besides, their doctrine is full of trayterous positions; and their bookes which they daily send in amongst vsus, are stuffed with poisoned invectiues to bring our Princes and nobles into contempt: pitie it is so many of them are so openly suffered, to the offence of the good, and the casting further backe of those that be bad. It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vsus; but this I say, the booke is too much set by: and if a Papists tongue can staine or slaunder, I affirme, p. 558there are fewe of our nobles whom Costerus hath not lately maliciously slandered: the practise among them I acknowledge common: but the thing among vsus to be lamented is, that both that and other such bookes are so common.

2. This subiection is the rather to be vrged vponupon all, because the deuill seeketh by all his cunning and power to weaken this ordinance,Satan many waies seeketh to bring this ordinance into contempt. and bring it into contempt; which is euident, in that men dare not take such libertie of speach aginst the supreame and highest, yet how ordinarie is it for men, to waigh themselues and their worthinesse with those that are sent from the highest? yea and s…icke not to make odious comparisons with them, that lay his office aside he is as good and better then he; but the deuill hath nowe the hold he would hauehave; for while the eie is vponupon the person, and not vponupon the place, steppeth in this equalitie; and this equalitie shaketh off subiection before he come to such tearmes of defiance. Others breake out into speeches beseeming the authors euen Chore and his companie, rather then any Christian, Ye take too much vponupon you Moses and Aaron, whensoeuer the magistrate administreth not according to their minds; and let the Magistrate when he will set himselfe to reforme the congregation, as Moses did, this corruption of mens hearts will not long lie hid: which beeing so great, and Satans malice no lesse, Ministers must the rather be much and often in this doctrine, as Titus was here commanded.

Readie to euerie good worke:]

vers. 2.That they speake euill of no man, that they be no fighters, but soft, shewing all meekenesse vntounto all men.

Now we come with the Apostle vntounto the second sort of those generall duties which are required of euerie Christian: and these be the mutuall duties one towards another, the which we may best conceiue in this order. 1. generally propounded in these words, readie to euerie good work: which I knowe some restraine vntounto the cheerefull performing of the Magistrats lawfull commands, to the confirming of which sense perhaps that needles copulatiue (and) is inserted into our English, not found in the Greeke text. But the precept is entire of it selfe, and seuerall from the other before: and as I take it both parallel vntounto that generall phrase, cap. 2.14. zealous of good workes: and contrarie to that cap. 1.16. reprobate to euerie good worke. Secondly, more specially, both 1. by remoouall of the lets of concord and louelove,foreign. which are two, 1. euill speaking. 2. fighting or quarelling.foreign. 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men; of which the Apostle nameth two of the principall. The former, is Christian equitie, which carieth the minde equally and indifferently, freeing it from passion and perturbation, p. 559that it may conceiue the best of persons and actions. The latter, is Christian lenitie, gentlenes, or meekenesse, which euen in taking notice of the faults and vices of others, couereth so farre as is good for the partie: and also in the spirit of louelove and meekenesse cureth, and seeketh to restore such an offender. And as the two former vices were prohibited in regard of all men, so these two vertues are not so nakedly propounded, but that their obiects also are by the Apostle noted in the last words: where the Apostle saith that we must be equall, and mild, not only to those in authoritie, who may else returne our frowardnes with vntolerable displeasure; nor onelyonly to our friends and familiars, or such as by the bond of nature or seruice may claime such dealing from vsus; neither onelyonly to Gods friends and beleeuers: but to all men indefinitely, euen those to whome out of the bond of Christianitie we are nothing bound; those who in themselues deserue no such thing, but the contrarie at our hands: in a word, those who are not onelyonly our enemies, but Gods after a sort; beeing as yet without, and not brought vntounto the faith: which last words may not slightly be ouerpassed, because they lay a notable ground, and make way vntounto the verses following.

For this first generall exhortation, the scope is, that eueryevery Christian ought to keepe with him a propensitie, and disposition to euerie good worke, whether it concerne God, or himselfe, or others: for the Apostle hauing called vsus to giuegive God Gods, and Caesars to Caesar; that the body of Christ might be without rent, as his coate was without seame; and that there might be a sweet harmonie and concent in the Christian commonwealth; he now calleth to the practise of a common principle, and lawe in nature, namely, to giuegive euerie man that right which God hath giuen him: and Christians are not onelyonly debters vntounto Magistrates, but to the meanest and weakest, to whom the common bond of nature and humanitie hath knit vsus: so as no man can say of any man, I owe him nothing. The like practise of our Apostle we may elsewhere obserue, as Rom. 13. where hauing in many verses required subiection and tribute due vntounto Princes; in the 7. and 8. verses to shut vp his exhortation withall, he wisheth to giuegive to euerie man his due, tribute to whome tribute, custome to whome custome, feare to whom feare, honour to whom honour; but louelove to all men, owe nothing to any man but louelove: which is such a desperate debt as a man can neuer discharge himselfe of. The like doth the Apostle Peter, who combineth all these duties in one short verse, but a little inverting the order: Feare God, honour the King, 1. Pet. 2.….1 Pet 2louelove brotherly fellowship.

This precept in hand chargeth vponupon euerie Christian these two maine duties. First, that he must make account with himselfe that everie p. 560Christian dutie belongeth vntounto him, euen euerie good worke to which the Lord giueth him calling and abilitie. Secondly, that he must keepe himselfe in a fitnesse and readinesse thereunto.

EueryEvery Christian must make account that eueryevery Christian dutie belongeth vntounto him. Matth. 28.Matt 28Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture: The lawe curseth him that continueth not in all things: the Gospel also in generall requireth the obseruation of all things: Teach them to obserue all things which I hauehave commanded you; which precept was giuen when Christ had on the crosse fulfilled all righteousnesse 1in the persons of his members. As for the speciall precepts of the Gospel, they are many: Philip. 4.8. Whatsoeuer things are true, honest, iust, pure, pertaining to louelove, of good report, if there be any vertue, or any praise, thinke on these things. The Apostle was not content that the Corinths should abound in eueryevery grace else, and be wanting in one: but exhorteth,2. Cor. 8.7.2 Cor 8:7 that as they abounded in euerie thing, in faith, in word, in knowledge, in diligence, in louelove, so they would striue to abound in this grace also, namely, of mercifulnesse to the distressed Saints. The same Apostle to the Thessalonians knewe what he prayed, when he wished that they were stablished to euerie good word and worke. 2. Thess. 2.17.2 Thess 2:172. This standeth with 2those special commendations which the Apostles hauehave giuen of sundry of the Saints, to stirre vp others vntounto their imitation. When Paul would be large in commending the Church of the Romanes, he affirmeth they were full of goodnesse:Rom. 15.14.Rom 15:14 so of Dorcas we read, that she was full of good workes and almes: and mention is made of the coats and garments which shee had made for the Saints.Act. 9.36.Acts 9:36 3. As the holy Ghost in Scripture approoueth 3and commendeth the presence of any true grace, for the encouragement of it; so also taketh he notice of that which is yet wanting, to prouoke to the purchase of it. Many of the good kings of Iudah were highly commended, yet something or other they fayled in, either the high places were not wholly taken downe, or some league or othe… was made with the enemies against Gods commandement, or some heauines or forgetfulnesse ouertooke them, that of fewe of them it could be said, they went through-stitch with euerie good worke. The spirit likewise in the new Testament speaking to the Churches, taketh knowledge of many good things in the Angels of them; I knowe thy louelove, thy faith, thy patience, Rev. 2. & 3.Rev 2thy zeale, and thy workes, &c. but fewe of them escaped without that exception, neuerthelesse I hauehave somewhat, or a fewe things against thee: either the first louelove was fallen from, or Balaams doctrine maintained, or Iesabels fornications suffered, &c. but according to the truth of their condition, the spirit is plaine with them, this thou hast, and this thou hast no… ; implying it to be matter of iust reproofe before God, to be wanting in any good worke, which hee hath giuen calling and meanes vntounto. p. 5614. The nature of grace giueth light and euidence vntounto this truth, the which disposeth the will and powers of the soule equally vntounto one good 4thing, as well as vntounto an other: for regeneration includeth in it the seeds of all vertues, and reneweth and changeth the whole nature, which hath in it the seede of all sinne and vice: and when the Scripture would note the soundnesse of grace, hence it doth it, that it both hath respect to all the commandements, and hateth all the wayes of falshood.Psal. 119.Ps 119

Vse. 1. This doctrine first teacheth vsus to learne the rule of eueryevery good worke, legall or euangelicall. The former are not only such as are commonly knowne and expressed in the words of the decalogue; but such also as therein are included and implied; these must be sought out; for else ignorance of the law excuseth not from fault. Content not thy selfe that thou canst say the commandements, nor if thou canst say that thou hast kept the whole letter of the law from thy youth: but studie the whole Scripture, which is an exposition and large commentarie of those tenne words, heare it, read it diligently, meditate vponupon it, apply it to thy heart and life, else knowest thou not how to beginne any good work. Learne further the speciall good workes required by the Gospel, such as are faith in Christ, repentance of sin past, amendment of life for time to come. And cursed be all that Popish doctrine, which would hide this light vnderunder a bushell, whereby alone the Christian can discerne what is a good worke, and how himselfe may do it well.

Vse. 2. If eueryevery good worke belong to eueryevery Christian,Not onelyonly the Minister but common Christians must be ready for Christian duties. then may not men post ouer the matter to the Minister; the common conceit is, that the clergie should be holy, hospitable, and so qualified as we hauehave heard in the first Chapter, but for common men and vnlearned, it will be acceptable inough if they be almost Christians, that is, as good as neuer a whit: whereas the Lord bindeth vponupon eueryevery Christian, of what condition soeuer, the practise of eueryevery good worke which is offered him within the compasse of his calling, either generall or particular. For example: If a Christian be called into publike place, as of Magistracie, he may not conceiue that the building of the Church, the discountenancing of sinne, the encouragement of the godly, belongeth only to the Minister; but he must set hand to these workes, he must establish, and countenance the Ministrie, he must be the foreman in all good exercises; he must be rich in workes of merciemercy and of iustice, the patron of the poore, the sheild of the oppressed: but especially a patterne of pietie, he must be a man fearing God: yea he and his house must serue the Lord. If thou remainest a priuate man, the same care lyeth vponupon thee in thy proportion: thou must procure the wealth of Ierusalem, at least by thy prayers for the peace of the Church, for able Ministers, for the free passage of the Gosspel: p. 562and if God further enable thee, thou must releeue such as stand for the truth of God, and puritie of his worship: Thou must doe all the good thou canst to others in preseruing life, feeding the hungrie, clothing the naked, visiting the prisoners, and so become rich in the works of merciemercy. Thou must also be diligent in duties at home, in reforming thy family, teaching them, praying with them, examining how they profit and thriue in grace, and walking religiously and conscionably in eueryevery good worke of thy personall calling. Here is a course which goeth farre beyond harmelesnsse, and good meanings, and good words, which Iames saw to be the religion of many in his time; this is soundnes in christianity, when a man can thus turne himselfe, as well to one good action as an other. Some there are that seeme very religious, can come to Church, go in the count and companie of Christians, and religious persons, but verie vnmercifull, ouergrowne with couetousnesse, and in priuate, for a pennie aduantage, discharge all religion, till Church time againe. Others are mercifull inough, but carelesse of religion altogether; some are iust in their dealings, but vncleane, or intemperate; others are temperate, but vniust, lyars, swearers, and no fidelitie in them. The Apostle Iames meeteth with all these,Iam. 1.2….Jas 1:2 teaching vsus, 1. that pure religion standeth not onelyonly in harmelesnes,Non quantum, sed de quanto & quanto animo detur. Ambros. and keeping ones selfe vnspotted, but in visiting the fatherles and widow; that is, the frequent practise of workes of merciemercy, and charitie: many say, if I were rich I would do thus and thus: but art thou a Christian, art thou religious? then though thou beest poore, thou art mercifull. Paul commended the Macedonians that beeing but poore, yet they were rich in liberalitie toward the Saints. 2. in cap. 2.10. that he that offendeth in one point of the law, is guiltie of all; and he that saith thou shalt not commit adulterie, saith also thou shalt not kill; now if thou dost no adulterie, yet if thou killest, thou art a transgressor of the law.

Vse. 3. If a Christian must employ himselfe in eueryevery good work then must men so cast and contriue their courses,The Christian course must be so wisely contriued, as no dutie may hinder another. Eccles. 8.5.Eccl 8:5 that neither duties of pietie hinder the duties of their calling, nor these stand in the way of the other. And he that hath the heart of the wise to know time and iudgement, forecasteth both wisely, and knoweth one of these to be subordinate, but not opposite vntounto the other. Hence must Christians forecast, and remember the Sabboath before hand; and so order and husband their times and seasons, that there may be place, and time, and oportunitie for eueryevery good worke in the week-day; and especially for the best workes, whether publike exercises of religion, or priuate prayers and exercises in the family. Which wise managing of affaires, because men are wanting in, therefore sometimes the Sabboath must be encroched vponupon, and Gods p. 563seruice iustled out for some carnall matters: other times weeks exercises are neglected, because this inconuenience or losse in the calling, was not seasonably and prudently preuented; the priuate seruice of God also in the family, must now and then be laid downe for a time or turne, because some other domestical distraction hath deuoured the time allotted for it. Let no man then seperate those duties, which the Lord hath coupled; if thou beest readie to the duties of thy particular calling, forget not the duties of the generall; if thou wouldst be seruiceable to men, forget not in the meane time thy seruice of God. If thou canst be diligent to prouide for thy selfe and thy family, set sometime apart to looke out, to enquire into and releeue the necessities of Gods children & family abroad. But woe to such knots of companionship tied fast by the deuil, to sporting, gaming, or other vngodly lusts, that neither the duties of their calling on the weekeday, nor religious exercises on the Sabboath can obtaine them.

Doctr. 2. That eueryevery Christian ought to keepe in himselfe a fitnes, and readinesse to eueryevery good worke, is plaine in the Scriptures.EueryEvery Christian must pres…rue in himselfe a readines to eueryevery good worke. For 1. in duties of pietie, we are enioyned not only to come to the house of God, but to take heede to our feete, and to wash our hands in innocencie, before we compasse the Altar, and first to sanctifie our selues before God, and reconcile our selues to men, and then bring our gift. If we preach, 1we must doe it readily, and of a readie minde, for then we hauehave reward.1. Cor. 9.17. 1. Pet. 5.2. Iam. 1.19. Eccles. 4.17.1 Cor 9:171 Pet 5:2Jas 1:19Eccl 4:17 If you heare, you must be swift to heare, and readie to heare, rather then offer the sacrifice of fooles. 2. In performance of duties of louelove and merciemercy 2vntounto men, we are called to readinesse in distributing, 1. Tim. 6.18. and mindfulnesse to distribute, Heb. 13.16. 3. In priuate duties, when 3God giueth vsus peace and opportunitie, we must serue him with cheerefulnesse and good hearts, Deut. 28.47. 4. In priuate iniuries, we must 4be ready to receiue, yea to offer reconciliation, and to forgiue, which is another good worke: and so in the rest.

Reasons. 1. We herein become like vntounto God,Reasons. whose nature is to accommodate himselfe to our good; whose readinesse to giuegive bountifully, 1and forgiue freely is hereby shadowed. 2. Hereby we also bewtifie, and as it were guild our duties, when they come off without delaies, without 2grudging, murmuring, or heauinesse, but as from men inu…ed to weldoing. 3. Hereby we may laie hold of Christian consolation, in that this readie and willing mind is accepted, where often power of doing 3good is wanting; and indeed the regenerate often want power and abilitie vntounto good, but to want will and desire, is dangerous.

Vse. Whosoeuer would finde this grace in himselfe,Notes to trie this grace by▪ foreign. must trie it by the companions of it. As 1. there must be a good heart, cheerefully p. 5641and willingly disposed vntounto, and in the doing of good; 2. Thess. 2.17. The Lord must first mooue and perswade the heart, (for so the word signifieth as well as to comfort) and then establish his to eueryevery good word and worke.Coloss. 3.23.Col 3:23 Hence are we exhorted to do eueryevery thing heartily, as to the Lord. The Lord would hauehave none to offer any thing to the building of the tabernacle, but whose heart incouraged him, and whose spirit made him willing. Exod. 35.29.Exod 35:29If thou findest not thine heart accompanying thy duties, but thou doest thy religious duties for necessitie, law, fashion, or for some sinister end; and thy duties of louelove with a straite heart, or an euill eye, thinking any thing bestowed too good, or too much, thou hast slaine thy action before the birth, it was neuer quickned, it hath no life, no… 2soule; God who loueth only a cheerefull giuer, will not endure it. 2. He that is continually readie to eueryevery good worke, cannot but be abundant in good workes: the phrase little differing from that, 1. Tim. 5.10. The widow that hath beene continually giuen to eueryevery good worke: for else this readinesse could not be other then an idle preparation. Dost thou continue in prayer? in all things giuegive thankes? hast thou bin diligent in trayning vp thy family in Gods feare? hast thou with Onesephorus, often refreshed the Saints? doth the loynes of many blesse thee, and the blessing of the poore and widow returne vponupon thee? shew me the …oats and garments thou hast made; shew me the knowledge and feare of God in thy family; expresse the faith thou professest, by such fruits of faith as these are, and then hast thou profited in this precept, els thou as yet commest 3short of it. 3. In such a partie will be a forgoing and departure with things of price, yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands; which if it be wanting (because many good works are costly) a man cannot be ready to eueryevery good worke.

Now to apply the point, if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men, may we not accuse our selues, as the Lord once did his people? Yee hauehave snuffed to offer the thing which was good, Malac. 1.13.Mal 1:13and hauehave offered the torne, and lame, and sicke: nay many of vsus snuffe at these last and worst. If the best and most religious action would charge many a one but with a matter of tweluepence, such is their readines to any good worke, that it shall lie in the dust: and although God hath giuen them abundance of outward things, to the end that they might be meanes of performing many a good worke, yet still they plead want of abilitie, whereas if they were as willing as able, they would become rare patternes of welldoing. But herein they shew themselues (what euer they professe) forgetfull of this precept, and destitute of this grace, which quickly and vponupon eueryevery iust occasion findeth it selfe p. 565called into practise: and finding it selfe so called, standeth not so much vponupon abilities, but worketh the will to the abilitie,2. Cor. 8.4.2 Cor 8:4 yea and beyond in iust occasion: not that we call any man to the cracking of his estate, or to the exhausting of the fountaine of his liberallitie, for we need not; but we would hauehave them to know, that God maketh them able to giuegive, before they be able to cast away as much as they giuegive and hurt them not: and calleth them to distribute, before their owne pleasures and lusts be serued: seeing this precept requireth the departure with, and forgoing of that which is often sweete, pretious, yea and necessarie for our selues. Let vnconscionable men think well herof, who can contentedly throw away at one cast, or game, at cards or dice, more then willingly they would sow in pence to the poore all the yeare long.

Hauing now seene the necessitie, and notes,Rules of practise. we will shortly set down some rules of practise, for the better setting vsus forward in this dutie. First, get into thy soule the conscience of this commandement, accounting it 1worthie of all thine obedience, beeing so often vrged in the Scriptures, and made in the end of the former Chapter, the end of Christs purchasing of vsus. This reason drawne from the feare of God, preuailed so farre with Iob, that thence he was mooued to vse mercifulnesse to all sorts of men: for Gods punishment was fearefull vntounto me, and I could not escape his highnesse. Secondly,Iob 31.16. ad 23Job 31:16 Take eueryevery opportunitie of welldoing while 2it is offered: for else the opportunitie may be cut off from thee, or thou from it. This is the Apostles rule, Gal. 6.10. While we hauehave time, doe good vntounto all: That is, take the present occasion of doing all the good thou canst, 1. in regard of thy selfe, performe the principall and maine dutie, know the day of thy visitation; slacke not this thy tearme-time, but get the oyle of faith, knowledge of God, and obedience to his word, that thy lampe may euer be shining to the glorifying of thy Father, which is in heauen: in one word, forget not while thou hast time to giuegive all diligence to make thine election sure. 2. In regard of others, if now thou canst doe them good in soule or bodie, delaie it not: Prov. 3.28. Say not to thy neighbour, goe, and come againe to morrow, and I will giuegive thee, if now thou hast it: and what knoweth any man, whether this may be the last day wherein he can doe good to himselfe or others? Thirdly, 3Goe yet one step further, to seeke and watch occasions of doing good, and be glad when thou hast obteined them, that so thou maist euer be furthering thy reckoning. We read of the Patriarchs Abraham and Lot, how they sate at their doores watching to entertaine strangers, that they espied them a farre off, runne out to meete them, and most earnestly entreated them to abide and refresh themselues; shew thy selfe herein the sonne of Abraham. And would to God Christians were a little quicker p. 566not only in taking, but seeking occasions of exercising the duties of merciemercy and louelove: for there is more in it then the seruing of eueryevery begger at doore; who the most of them liue in the breach of Gods commandement, and in a course against all good order; they might bethinke them of many poore and carefull Christians, some labouring vnderunder pouertie, some vnderunder debt, some vnderunder sicknesse, some vnderunder temptation, some vnderunder one burden, some vnderunder another, whose necessities ought to be inquired into, and so occasions sought of releeuing Christ himselfe in his members; the want of this inquirie, is the cause of much vnfruitfulnes.

Here I might free our doctrine from that Popish imputation, challenging it as an enemy to good works; but of that we shall more fully speak in the 14. verse.

Vers. 2. That they speake euill of no man,]

The speciall precepts which are to be performed to all Christians, are propounded, 1. negatiuely, 2. positiuely. The negatiue requireth the good abearing, 1. of the tongue, That they speake euill of no man: 2. of the hands, no fighters. The affirmatiue layeth bridle vponupon the affections, but soft, shewing all meeknes to all men.

The word condemneth as well vnbridled speaches as disordered actions.For the first. The word is a rule not only of doing well, but of speaking well also; and condemneth aswell vnbridled speaches, as disordered actions, and frameth aswell the tongue to eueryevery good speach, as the hand to eueryevery good worke: and therefore fitly is this precept induced vponupon the former: instructing beleeuers that as they must be readie to eueryevery good worke; so also must they as readily exercise their tongues in sutable speaches, abandoning all hurtfull language, tending to the disgrace or iniurie of any man: seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle; who must be both a worker of righteousnesse, and a speaker of the truth in his heart: and no slaunderer of his neighbour; Psal. 15.

Quest. The Apostle seeming to prohibit all euill speaking, whether is it not lawfull to speake the euill we know by another, so we speake nothing but truth? Answ. It is neuer lawfull in any vncalled to speake it. But if question be when a man is called, I answer, that God giueth a man calling in diuerse cases.What cases a man may speak of the euill he knoweth by an other. 1. When any man is publikely called before a magistrate, to testifie of a fact, for the clearing of some truth, and execution of iustice, and now to speake the truth, is to strengthen 1sinews of humane societie. 2. Priuately, when a truth is called into 2question betweene man and man, and cannot otherwise be cleared then by rubbing some old sore; especially if in such a case a mans owne credit 3be hazarded, and cannot otherwise be saued. 3. When a man counselleth p. 567and aduiseth with another, how such a man may be recouered out of such an euill, or else admonisheth the partie himselfe; both which are so far from intending his hurt, that they tend to his amendment. 4. For the preuention of such hurt as may arise to some other by a scandalous and 4wicked person: in which case, a father to his child, a master to his seruant, a freind to a freind, and one Christian to another, may fore warne and inhibite such a mans companie and conuerse, and adde his reason, he is knowne thus and thus to be vicious; out of which grounds, all the speaking of the euills of others, though neuer so true, may go vnderunder the title of euill speaking.

Now all euill speaking, may be referred to two heads:Euill speaking reduced to 2. heads. for it is 1. either the vttering of false and euill things: or 2. of true things falsely and euilly.

The former, 1. when men speake vponupon no ground, as when men present Ior absent, are accused of the euills which they neuer did. Thus Ziba 1accused Mephiboseth, that he went not out to meete king Dauid, but staied at home, expecting to be made king ouer Israel, which was a meere slanderous invention of his owne. 2. When men speake some euill of others, vponupon weake and insufficient ground: as when any either publikely 2or priuately, chargeth some other man before his face, or behind his backe, with euill vponupon suspitions. Thus the Princes of Ammon charged Dauids seruants with deceit, and caused Hanun to vse them most villanously, onelyonly vponupon suspition, that they were spies:2. Sam. 10.3.2 Sam 10:3 which what mischiefe and blooshed it wrought, the text declareth. Yet here in more hainous offences, if the suspitions be more vehement, a fact may be charged by the Magistrate vponupon the partie himselfe; that so he may either cleare himselfe, or lie guiltie vnderunder his offence; but else to relate euill vponupon suspition, is altogether vnlawfull. 3. When men cast railing, cursing, or reuiling speeches vponupon an other present or absent, openly or secretly, and couertly 3by insinuation: as Absolon, when he told the people, that there was no man to heare their matters: 2. Sam. 15.2 Sam 15all these are directly euill speaches in false and euill things.

The latter kind of euill speaking is in true things: as, 1. when a man speaketh of some thing done or spoken, but destroyeth the sense. Thus IIthe Iewes witnessed against Christ, that he said, hee would destroy 1the temple, and build it vp againe in three dayes; the which false witnesse cost him his life. 2. In vttering nothing but truth, but with wicked insinuations, and collections of euill. Thus Doeg spake the truth to Saul, 2but poisoned his speach with insinuating that Dauid and the Priests conspired against him. 3. In speaking of good things, but either lessening them, or deprauing them, as done of bad intent, for bad ends, or in hypocrisie. p. 56834. In speaking of things euill and not so well done: 1. by vncouering 4infirmities, which is the guise of cursed Chams, who are euer reuealing to their brethren other mens nakednes; which an ingenuous disposition, yea humanity it selfe (if there were no religion) would couer and hide: Prou. 11.13. He that goeth about as a slanderer, vncouereth a secret, but a man of a faithfull heart concealeth a matter. 2. whereas we can excuse our owne faults twentie waies, by amplifying the faults and offences of others, be they neuer so apparent, we become euill speakers in a high degree: as sycophants who make the scapes of men farre greater then they are; affirming often that to be done of deliberation, which was done rashly and in hote blood; or presumptuously, when it was perhaps done but weakely; and imputing that to want of conscience, which perhaps was want of heedefulnesse and foresight: and thus the sinne is heightened, when men so wickedly speake of that which they ought altogether to be silent in, and not speake at all.

Now because of all sinnes, there is not a more manifest and generall mischeife in all the life of man,Euill speaking a most vnseemly sinne in a Christian. wherein euen Christians themselues are not exempted, who (not conceiuing how this little member defileth the whole bodie, yea disturbeth not the naturall bodie onelyonly, but euen the Politicall and Ecclesiasticall, that is, the Church and Common-wealth,) carrie a verie world of wickednesse about with them, and yet wipe their mouthes as though all were well with them; therefore will it not be amisse, to take a little paines with this sinne, scarse so accounted of, and to shewe, 1. how vnseemely it is for a Christian, 2. how dangerous in it selfe, 3. the meanes to represse and auoide it.

Prov. 10.18.Prov 10:18For the first: To vtter a slander, saith Salomon, is a note of a foole; and 1the slander it selfe is a fooles bolt which is soone shot. And the Apostle in so many places affirming it to be a practise of the old man,Eph. 4.31. Coloss. 3.8. Phil. 2.8.Eph 4:31Col 3:8Phil 2:8 which must be cast off, maketh it hence an vnbeseeming thing for Christians that professe newe life, to walke in such heathenish courses, for the 2which God gaue so many of them vp to their owne hearts lusts. 2. This cursed speaking wherby our brethren are hurt in their names, is the deuils language, who thence hath his name, and argueth a venemous and hatefull disposition, not becomming the children of God: and therefore when men will speake their pleasure of men absent, obtrecting and detracting from them, and yet preface, that they thinke the partie no euill; it is false, for thou thinkest euill before thou vtterest it vncalled; and hatest him in thy heart, for if thou louedst him, thou would couer (not coin) 3a multitude of sinnes. 3. True religion will not stand with such a tatling course as many Christians take vp, who like the Athenians, delight in nothing more then hearing and telling newes; and once getting p. 569a tale by the ende, they are in trauell, till they hauehave deliuered it to others; and with these all opportunitie of good and edifiable speach perisheth. True it is, that a good man cannot be an euill speaker, and where the speach is not good, all religion is naught;Iam. 1.26.Jas 1:26 If any seeme religious and refraineth not his tongue, that mans religion is vaine: and yet in truth this is the most religion of our dayes. Which although it hauehave the name of bounding and binding the whole man to God, to men,Religio à religando. to all good offices and duties to both, yet indeede hath not preuailed to the bridling of this little member in the most. 4. Were it not most disgracefull for a Christian to be counted a theife, or a continuall robber in the high way, 4or a continuall breaker of the peace? and yet this sinne is a greater breach of louelove then theft, or spoyling of the goods: for a good name is more pretious then gold, more sweete then the sweetest oyntment. And if our neighbours beast or goods must finde releife at our hands, much more must his name: for if those should be taken away or perish, they might be restored or otherwise supplyed; but a wound in his name, is like a dangerous gash in the bodie, of which we say, once broken euer a scarre. Now if it be the greatest enemie to louelove, which is the badge and marke of a Christian and disciple of Christ, and of peace, whereof the refraining of the tongue is a preseruatiue; how can it possibly agree with the person or place of a Christian.

The second point, is the danger of this sinne, which cannot but attend it,It is not thought so dangerous as it is. vnlesse we conceiue no danger in breaking such expresse commandements as we hauehave, Leu. 19.16. Thou shalt not goe about with tales among thy people: and Iam. 4.11. speake not euill one of an other, brethren: for this saith he, is not onelyonly to breake, but condemne the lawe: that is, as not sufficient or worthy to guide him in all the particulars of his life. The defence of many a man is, I speake nothing but truth, and so long I may speake it: But if that thou speakest be a tale true or false (as it is if without a calling thou playest the pedlar, and settest to sale the name of thy brother) these commandements cast and condemne thee. Others thinke it is a fault indeede, but not so great a fault to speake the thing we knowe by an other: but looke vponupon it, not as it may seeme in thine eie, but in the penaltie the Scripture hath set vponupon it; Psal. 15.3. it hindereth the entrance into the holy mountaine of God: and 1. Cor. 6.10. raylers and reuilers shall not enter into the kingdome of heauen: and therefore it is no such small matter as many take it for. Others reply, what are words but winde, and God is not so strait-laced: if a man should goe to hell fo… euerie word, who shall come to heauen? This indeede is an auncient …aturall conceit, that outward profession and ceremonie, will carrie a man to heauen, although in the particulars of the life, the power of godlinesse p. 570be neuer expressed: But marke how the Lord answereth such vaine conceits, Psal. 50.19, 20. Thou giuest thy mouth to euill, and speakest against thy mothers sonnes: these things thou doest, and I held my tongue, and thou thoughtest me like thy selfe: But I will reprooue thee, &c. God hath his time then to call vponupon old reckonings, and then thou shalt not thinke words winde,Prov. 18.21.Prov 18:21 but knowe to thy cost, that life and death was in the power of thy tongue.